Alhassanain(p) Network for Heritage and Islamic Thought

Section 15: To cut short prayer while travelling

Shortening of the Daily prayers while in travel -Prayer while in the battle.

Surah An-Nisa', Verse 101

وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلاَةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا

101. "And when you are journeying in the land, it is not sin for you that you shorten the prayer, if you fear that those who disbelieve afflict you. Verily, the infidels are your manifest enemy."

Next to the former discussion upon Holy struggle and Emigration, the holy Qur'an refers to the subject of a Muslim's prayer when the one is in Journey.

The Qur'anic phrase / darabtum-fil-'ard / ' you go from one place to another', is an implicit declaration of travelling, because a traveller pounds the land under his feet. (This meaning is narrated from Mufrad'at Raqib, an Arabic dictionary)

The Qur'an sometimes applies the sense of 'it is not sin for you' instead of 'obligation '. This verse contains this sense, too.

Curtail worship has not been specified to the aspects of fear alone, but since there is usually fear when a person travels, the phrase 'if you fear' has been mentioned in the verse. Or, since at first the law of curtail worship had been ordained for the circumstances of fear and, afterward, it has been generalized upon every journey, this phrase (if you fear) has been applied here.

Explanations

1. Establishing prayers can never be stopped, but it can have alleviation.

2. Seeing the truth and flexibility is a principle in the Divine law.

3. We should not be inattentive of the enemy even while we are establishing prayers. Policy and religiosity, worship and intelligence are not separate from each other. Our hands should be busy both for prayers and for weapon.

4. Infidelity and faith are in contrast with each other.

"...Verily the infidels are your manifest enemy."

5. It seems that all disbelievers are considered as one force in hostility against you. That is why the Arabic word / 'aduww / 'enemy', mentioned in the verse, is used in the singular form, not in the plural form.

Surah An-Nisa', Verse 102

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا

102. "And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggage, then they would attack you all at once. And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, but take your precautions. Verily Allah has prepared a disgraceful chastisement for the infidels."

In the sixth year AH the holy Prophet (S), accompanied some believers, set out towards Mecca. On the way, when they reached the region of Hudaybiyyah, they encountered with Khalid-ibn-Walid supported by two hundred men who had sheltered thereabout and were waiting for hindering the Prophet (S) from arriving in Mecca when Bilal said the prayer call and the prayer was established. Khalid-ibn-Walid devised to profit by the time when all Muslims were busy establishing the evening prayer and to attack them at a single instance.

The verse was revealed and informed the Prophet (S) of the plot. So, seeing that miracle appeared through divine revelation, Khalid embraced Islam.

In this prayer, after performing the first unit of prayer, the first group stand up and complete the rest of the prayer, but the prayer leader waits a little so that the other group may come and join the second unit of the prayer carrying their weapons.

"And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggage, then they would attack you all at once…."

Thus, in no condition prayer can be dropped and never a striver is without establishing prayer. There must be weapon in one hand and spirituality in the other.

For the importance of the congregation prayer mentioning only this fact is enough that, when facing the enemy in the battle-field, even one unit of the prayer is to be established either.

It should also be noticed that when two duties come forth with together (i.e. holy struggle and prayer) one must not be sacrificed for the other.

By the way, self-consciousness is always necessary. Even at the time of establishing prayer, Muslims should not be neglectful of the danger of the enemy. So, in no circumstances a striver must be in distance with the protective means. (If he has not any weapon, he should wear armour). It is for the caution that if the enemy attacks he can protect himself until the help comes.

"…but take your precautions."

Yet, since there may necessarily come forth some occasions that it is difficult to carry both the weapons and the protective means with together; when keeping up the prayers, at the end of the above mentioned verse it ordains such:

"… And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick…"

You should follow acting these instructions and be assured that victory is with you, because:

"…Verily Allah has prepared a disgraceful chastisement for the infidels."

Surah An-Nisa', Verse 103

فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

103. "Then when you have finished the prayer, remember Allah standing and sitting and reclining. Then, when you are secure, (from danger) establish the prayer (as usual). Verily the prayer, at fixed times has been enjoined upon the believers."

The Importance of Prayers, a Commandment!

Following the instruction of 'prayer of fear' mentioned in the previous verse, and the necessity of establishing prayer even while you are fighting, it continues saying in this verse:

"Then when you have finished the prayer, remember Allah standing and sitting and reclining. ..."

The purpose of the phrase: 'remember Allah standing and sitting and reclining' may have been the same different warfare positions in which soldiers sometimes use the various weapons designed for wars including the means of shooting. ,

Another attitude indicates that the purpose of this phrase is that in 4 all conditions including: standing, sitting and reclining, whether you are healthy or sick, and even when you are struggling against the enemy, remember Allah.1

In fact, the above-mentioned verse is a hint to an Islamic important instruction which denotes that: establishing prayers at the appointed times do not mean that a person neglects the remembrance of Allah in other times.

Then the Qur'an informs us that the instruction for the 'prayer of fear' is an exceptional commandment, and as soon as the condition of fear removes the circumstance will be as follows:

"…Then, when you are secure (from danger) establish the prayer (as usual)…"

The secret of all these instructions and recommendations is for the fact that prayer is one of the Divine certain obligations which is enjoined for all dynasties and in all times, because it is not separated from Faith.

However, according to some Islamic traditions, the Arabic word /mauqut/, mentioned in the holy verse, has been rendered into 'a fixed obligatory at an appointed time'.2

"….Verily the prayer at fixed times has been enjoined upon the believer."

Surah An-Nisa', Verse 104

وَلاَ تَهِنُواْ فِي ابْتِغَاء الْقَوْمِ إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ اللّهِ مَا لاَ يَرْجُونَ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

104. "And do not flag in pursuit of the enemy. If you suffer pain, then they also suffer, in as you suffer. But you hope from Allah what they do not hope. And Allah is All-Knowing, All-Wise. "

The Occasion of Revelation

It is narrated from Ibn Abbas that after the painful events of the Battle of 'Uhud, the holy Prophet (S) stood upon Mount Uhud when Abu Sufyan shouted with a victorious tone; "O' Muhammad! One day we won, but another day!" That is, this very victory that we have is instead of that defeat we suffered in the Battle of Badr." The Prophet (S) told the Muslims to answer him immediately, and they said:

"Never is our situation like yours. Our martyrs are in heaven while your slains are in Hell."

Abusufyan shouted: "We have Al-'Uzza, but you have not it." The Prophet (S) told Muslims to reply that slogan by saying:

"Allah is our guardian but you have no guardian."

Abusufyan, who felt himself weak before that lively Islamic motto, left out the idol 'Uzza and attached the idol called Hubal. He cried: "High be Hubal!"

The Prophet (S) commanded Muslims to condemn the motto of the Age of Ignorance with a stronger and better motto. They would say:

"Allah is the Higher and the Exalted."

Abusufyan, who made no gain from his own different mottoes, cried: "Our trysting-place is the region of Badr-i-Suqra."

Muslims returned from the battle-field while they were seriously annoyed of the painful events in 'Uhud. At that time the verse was revealed and warned them not to flag in pursuit of the pagans, and not to be annoyed of those painful events.

This occasion of revelation teaches us that Muslims should not be neglectful of none of the enemy's styles. They should apply some stronger logics before the logic of the enemies, and some better weapons against their weapons, else, the circumstances may change for the benefit of the enemy.

Therefore, in any time, like our time, instead of regret for the painful events and terrible corruptions that have surrounded Muslims from every side, they should actively set forth and produce some sound and useful books and publications in front of the enemies' evil books and publications.

They should utilize the best and modern propaganda means of the time against the enemy's equipped means of propaganda. To stand against the designs, philosophies, and doctrines that different political, economical and social schools introduce, Muslims must offer the inclusive Islamic designs to all human kind. It is only by this method that they can protect their being and live as a progressive group in the world.

Following the verses concerning the Holy struggle and migration, to stir the spirit of self-sacrifice in Muslims, this verse says:

"And do not flag in pursuit of the enemy..."

This statement is a hint to the fact that to stand against the arrogant enemy, you should preserve the spirit of attack in yourselves, because, psychologically it has an extraordinary effect in knocking down the spirit of the enemy.

Then, it states a clear and living reasoning for this commandment, and says why you may linger while:

"... If you suffer pain, then they also suffer pain as you suffer. But you hope from Allah what they do not hope..."

And, at the end of the verse, the Qur'an emphasizes more and implies that all these annoyances, injuries, efforts and endeavours, and, perhaps, indulgences and negligence are not hidden from the knowledge of Allah. It says:

"... And Allah is All-Knowing, All-Wise."

Thus, you will see the result of all of them.

Notes

1. Makhzan-ul-'lrfan, vol. 2, p. 150 & Tafsir-ul-Burhan, vol. 1, p. 413.

2. Tafsir-ul-Burhan, vol. 1, p. 412 and some other commendations.

Section 16: Not to side the dishonest

Surah An-Nisa', Verse 105

Not to take up the cause of the dishonest -the Apostle may pray for his followers-Forgiveness of Allah always there is for those who seek it after evil with the necessary amendment.

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللّهُ وَلاَ تَكُن لِّلْخَآئِنِينَ خَصِيمًا

105. "Verily We have sent down the Book to you with that you may judge between people by what Allah has shown (taught) you. And be not an advocate for the treacherous."

Basing on what is recorded in some authentic commentary books, once it happened that, in one of the battles, a Muslim stole a chain mail.

When he was going to be marked by ignominy, he threw the chain mail into the house of a Jew, and then gathered some men saying that the Jewish person was a thief, not that Muslim. The subject was brought to the Prophet (S) and the verse was revealed, announcing such:

"Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you..."

In this verse, at first Allah recommends the Prophet (S) that the purpose of sending down this heavenly Book is that these rules of the truth and equity should be practiced among people. It says:

"Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you. ..."

Then, it awares the Prophet (S) by saying that:

"... And be not an advocate for the treacherous."

It is cited in Majma'-ul-Bayan (vol. 6, p. 32 Persian translation) that although this verse addresses the Prophet (S), the target is the Ummat of the Prophet (S) not the Prophet himself, because, upon the consensus of Ummat, the Prophet (S) is immaculate from all sins and disgraces.

Therefore, since the revelation of the Qur'an is based on the truth, the judgements should be performed upon the basis of the truth, too, not upon the relations. Thus, in Islam, treating on justice is also necessary even towards a non-Muslim person, (regarding to the occasion of revelation of the verse).

Surah An-Nisa', Verse 106

وَاسْتَغْفِرِ اللّهَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

106. "And seek forgiveness of Allah. Verily Allah is Forgiving, Merciful."

In this holy verse, the Prophet (S) is commanded that he seeks the forgiveness of Allah, for certainly Allah (s.w.t.) is forgiving and l merciful.

Yet, as it was mentioned in the commentary of the previous verse, cited by the author of Majma'-ul-Bayan, that the verse was addressing the Prophet's Ummat, here, too, it means to seek forgiveness for the Ummat, and we know that the Prophet (S) is free from any fault. The verse says:

"And seek forgiveness of Allah. Verily Allah is Forgiving, Merciful."

Surah An-Nisa', Verse 107

وَلاَ تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا

107. "And do not plead on behalf of those who deceive themselves. Verily Allah does not love any who is treacherous, sinful."

The leaders of Islam and Muslims ought to find the treacherous ones and know their plans, so that they can decide on a suitable situation for themselves. However, injustice and treachery unto people is doing wrong to oneself.

Treachery pollutes the society and this social pollution reaches ourselves. Then, pleading a treacherous person is unlawful, and it is considered as participating in the crime and being content with the treachery.

"And do not plead on behalf of those who deceive themselves..."

We should know, of course, that the state of the slight treacheries, which are done unknowingly and gullibly, is different from the state of the treachery of the mischievous conspirators. (The Arabic words / yakhtanun/ (those who deceive), /khawwan/ (treacherous), and /'asima/ (sinful) indicate to a state of permanent treachery.) Then in this verse, it says:

"... Verily Allah does not love any who is treacherous, sinful."

Surah An-Nisa', Verse 108

يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللّهُ بِمَا يَعْمَلُونَ مُحِيطًا

108. "They (the treacherous) hide from people but they hide not from Allah; while He is with them when they hold nightly discourses that do not please Him. And Allah encompasses what they do."

Allah (s.w.t.) blames the treacherous ones in this verse. The verse says they shrink from people that the inward of their deeds be manifested, but they are not ashamed of Allah!

"They (the treacherous) hide from people but they hide not from Allah..."

Allah, the One Who is Omnipresent, is always with them. So, at that time of night, when they are designing some treacherous plans and saying some words that are displeasing unto Him, He is with them and is aware of whatever they do. It says:

"...while He is with them when they hold nightly discourses that do not please Him. And Allah encompasses what they do."

Surah An-Nisa', Verse 109

هَاأَنتُمْ هَـؤُلاء جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً

109. "(Suppose that) you pleaded for them in this worldly life, but who will plead for them with Allah on the Day of Resurrection, or who shall be their protector?"

In these three holy verses, the Qur'an gives three warnings to three groups:

It tells the judge not to transgress the bounds of right:

"... That you may judge between people by what Allah has shown (taught) you ..."1

It tells the treacherous one that Allah observes his deeds:

"…He is with them…."2

In the above verse, it tells the defenders of the treacherous that their efforts will be useless for the Day of Judgement.

"Suppose that) you pleaded for them in this worldly life, but who will plead for them with Allah on the Day of Resurrection.....?"

Surah An-Nisa', Verse 110

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا

110. "And whoever does evil or acts unjustly to his own self; then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful."

The Qur'anic word /su/, in philology, means 'to harm others', too. Thus, the verse refers to both being unjust to people and being cruel to oneself.

"And whoever does evil or acts unjustly to his own self..."

The previous verse, criticized the treacherous and protection of the treacherous. Here, in this verse, it states the way of rescue from it. The Qur'an says that gate of the path of return is open to the wrong doers. Now, it is they who should decide and return from doing sin and repent. It says:

"….then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful."

Surah An-Nisa', Verse 111

وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

111. "And whoever commits a sin, indeed he commits it only against his own self and Allah is All-Knowing, All-Wise."

Sin, which is a transgression against the bound of Divine law, destroys the inner purity, virtue of the spirit, and justice; and this very effect is the greatest damage. In the system of existence and also in Allah's way of treatment, the result of injustice toward people, soon or late, reaches to our own selves.

"And whoever commits a sin, indeed he commits it only against his own self…."

And, at the end of the verse, it implies that the Lord is both All-Knowing, and is aware of all the deeds of the servants, and is All-Wise, and punishes every wrong doer fitting with whatever the one deserves. It says:

"... and Allah is All-Knowing, All-Wise."

Surah An-Nisa', Verse 112

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

112. "And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin."

This verse has pointed to the importance of committing the sin of calumny upon some innocent people. It says:

"And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin."

Calumny is a Crime

To denigrate an innocent is one of the most disgraceful actions that Islam has seriously condemned.

It has been narrated from the Prophet of Islam (S) who said: "The one who slander a believing man or woman, or says something about them which is not in him (her), on the Day of Resurrection Allah sets the one on a heap of fire until he (she) comes out (of the responsibility) of what the one has said."3

Indeed, making current this unjust manner as a custom in a society causes to disturb the order and probity of that society, to pollute the truth unto untruth, the innocent be involved into difficulty and the sinner be saved, and the common confidence be vanished.

Notes

1. Verse No. 105 of the current Surah.

2. Verse No. 108 of the current Surah.

3. Safinat-ul-Bihar, vol. 1, p. 111

Section 17: Secret counsels of the Hypocrites

Surah An-Nisa', Verse 113

Endeavours of the Hypocrites to destroy the Muslims - secret plots of the Hypocrites- Plots against the Apostle doomed to failure:

وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

113. "And had it not been Allah's grace on you and His Mercy, a party of them had certainly resolved to lead you astray, but they do not lead astray but their own selves, and they shall not harm you at all. And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and great is Allah's grace on you."

In some preceding verses, (verse 105), a part of the event of the tribe called Bani-Abiraq was explained. Now, in this verse, another part of that event is referred to. The verse says:

"And had it not been Allah's grace on you and His Mercy, a party of them had certainly resolved to lead you astray...."

By accusing an innocent person and then involving the Prophet (S) in this event, they wanted both to defame the social and spiritual personality of the Prophet (S), and to fulfil their own evil intentions upon an innocent Muslim. But, the Lord, who is the protector of His Messenger, obliterated their plans totally.

Then, the Qur'an says:

"... but they do not lead astray but their own selves and they shall not harm you at all..."

Finally, the Qur'an states the reason of immunity of the Prophet (S) from fault, such:

"... And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know....."

And, it concludes the verse by saying:

"...and great if Allah's grace on you."

In the above-mentioned sentence, one of the basic reasons of the subject of inerrancy is shortly pointed out. It implies that Allah has taught the Prophet (S) some knowledge and science that he is saved from any fault and mistake, because knowledge and sciences, especially the knowledge of hidden things and unknown secrets, (in final stage) are the causes of light and inerrancy.

Surah An-Nisa', Verse 114

لاَّ خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاَحٍ بَيْنَ النَّاسِ وَمَن يَفْعَلْ ذَلِكَ ابْتَغَاء مَرْضَاتِ اللّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

114. "There is no good in most of their secret conferences, except for him who enjoins charity or goodness or reconciliation between people; and whoever does this, seeking Allah's pleasure, We will give him a great reward."

In the former verses, there was a hint to the mischievous hidden nightly meetings of some hypocrites or the like of them. In this holy verse, the subject is discussed more detailed under the title of 'secret conference'.

The Arabic term /najwa/ 'conspiring whisper', does not mean only: 'the secret whispered words'. It includes any secret and hidden meetings, too.

The holy verse denotes that: there is no goodness in their most private meetings which such people hold secretly, and they are based on some evil plans. It says:

"There is no good in most of their secret conferences....."

Then, in order that it might not be thought that any conspiring and whisper, or secret meeting, is blameworthy and prohibited, a few instances are mentioned at the end of this very verse in the form of exceptions. It says:

"... Except for him who enjoins charity or goodness or reconciliation between people......"

If such conspiring may not be for pretence or dealing hypocrisy but for the purpose of obtaining the pleasure of Allah, the Lord will assign a great recompense for them. The verse says:

"...and whoever does this, seeking Allah's pleasure, We will give him a great reward."

In principle, conspiring and secret whispering, or holding hidden meetings have been introduced in the Qur'an as' Satanic work '. Surah Mujadelah No. 58, verse 10 says:

"Secret counsels are only (the work) of Satan..."

Essentially, if secret conspiring is performed at the presence of a crowd, it may raise the suspicion of men. It can even sometimes create mistrust between friends. That is why it is better not to apply this manner except for the necessary aspects. The philosophy of this ordinance in the Qur'an may also be the very fact.

Surah An-Nisa', Verse 115

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

115. "And whoever opposes the Messenger after the guidance has become manifest to him, and follows other than the way of the believers, him We shall turn over to what he has turned to, and We shall expose him to Hell, and an evil destination it is!"

The Arabic term /musaqqah/ means that you put yourself one side and the holy Prophet (S) another side and begin hindering the affairs, and showing hostility by intentional opposition.

Therefore, after the truth being manifest to a person, it is obligatory for the one to obey the Messenger of Allah, and, evidently, opposing him (S) is unlawful.

"And whoever opposes the Messenger after the guidance has become manifest to him.... "

However, the Lord does not punish anyone by taking him into Hell without completing the argument.

"... after the guidance has become manifest to him....."

Thus, the result of opposing the Messenger of Allah (S) and the Islamic Ummah is to assume the master ship of other than Allah and falling down into Hell. It says:

"... and follows other than the way of the believers, him We shall turn over to what he has turned to....."

That is, the person follows a way other than the religion of the believing people. In such a case, Allah (s.w.t.) will leave that person to the idols which he relies on and imagines as his shelter and his support in all circumstances.

And, as a recompense of choosing aberration and leaving off the way of guidance, he will be put in Hell to taste his retribution, and it is an evil destination. It says:

"... and We shall expose him to Hell, and an evil destination it is!"